(Calvin, Commentary on Joel, Part 11)
Lecture Forty-eighth.
Joel 3:12
Let the heathen be wakened, and come up to the valley of
Jehoshaphat: for there will I sit to judge all the heathen round
about.
The Prophet proceeds with the same subject, - that God will at
length become an avenger of the wrongs of his people, when they
shall be unjustly harassed by profane men. We indeed know that God
does not immediately succor his servants but rests as though he did
not regard their troubles; but this he does to try their patience;
and then at a suitable time he declares that he had not been
indifferent, but had noticed the evils done to them, and deferred
punishment until the wickedness of his enemies had been completed.
So he says now, that God will at length be the defender of his
people against all the nations assembled from every quarter in the
valley of Jehoshaphat. Of this valley we have said enough already.
But the chief thing is, that the afflictions of the Church shall not
go unpunished; for God at the right time will ascend his tribunal,
and cause all nations from every part of the earth to assemble and
to be there judged. Now it follows -
Joel 3:13
Put ye in the sickle, for the harvest is ripe: come, get you down;
for the press is full, the fats overflow; for their wickedness [is]
great.
As God defers his judgments when miserable men groan under
their burdens, the Prophet uses a form of speech, which represents
God as not delaying, but, on the contrary, as hastening to judgment,
though this be not perceived by carnal minds; for these two things
well agree together - God waiting his opportunity as to the ungodly
and suspending the punishment they deserve - and yet quickly
accelerating their destruction; for he is said to defer with respect
to men, because one day with us is like a hundred years; and he is
said to hasten, because he knows the exact points of time. So he
says in this place, "Put forth the sickle, for the harvest has
ripened". He uses metaphorical words, but he afterwards expresses
without a figure what he means and says, that "their wickedness had
multiplied".
But there are here two metaphors, the one taken from the
harvest, and the other from the vintage. The Prophet calls those
reapers who have been destined to execute his judgment; for God
makes use as it were of the hired work of men, and employs their
hands here and there as he wills. He afterwards adds another
metaphor, taken from the vintage, "Full, he says, are the presses
and the vats overflow"; and at last he expresses what they mean, -
that their wickedness had multiplied, that is, that it was
overflowing. God said to Abraham, that the wickedness of the
Canaanites was not then completed; and long was the space which he
mentioned for he said that after four hundred years he would take
vengeance on the enemies of his people: that was a long time; and
Abraham might have objected and said "Why should God rest for so
long a time?" The answer was this, - that their wickedness was not
as yet completed. But the Prophet says here, that their wickedness
had multiplied; he therefore gives to God's servants the hope of
near vengeance, as when the harvest approaches and the vintage is
nigh at hand; for then all have their minds refreshed with joy. Such
is the Prophet's design; to encourage the faithful in their hope and
expectation of a near deliverance, he declares that the iniquities
of their enemies had now reached their full measure, so that God was
now ready to execute on them his vengeance. This is the purport of
the whole. It follows -
Joel 3:14
Multitudes, multitudes in the valley of decision: for the day of the
LORD [is] near in the valley of decision.
The Prophet confirms the same truth; but he multiplies words,
because the devastation of the Church might have taken away all hope
from God's servants; for who could have said that the Church could
be restored when it was so miserably wasted, yea, almost reduced to
nothing? For the people were so scattered that the name of Israel
was of no account. The people then had ceased to exist, for they had
lost their name; in short, the constitution of the Church was
dissolved, and all might have said, that the people were given up to
thousand modes of destruction, as all execrated the name of Israel.
Since it was so, whatever the Prophets said of the restoration of
the people might certainly have seemed incredible. The repetition
then is not superfluous, when the Prophet in various forms of words
testifies and affirms that God would abide faithful, and that,
though Israel should perish according to what men could see, yet God
had power enough to vivify the people when dead: hence the Prophet
speaks emphatically, "Nations! Nations! for he assumes here the
character of a herald, as indeed this office had been committed to
him, and shows that his predictions would not be fruitless, that he
declared not words which would vanish into air, but that whatever he
declared in God's name was full of power and energy. It might indeed
have appeared ridiculous in the Prophet to summon all nations since
his doctrine was laughed to scorn, even at Jerusalem. How could his
voice penetrate to the utmost borders of the world and be there
heard? Though hidden then was the power of this prediction, it yet
showed itself at last, and it was really made evident that the
Prophet spoke not in vain.
Besides, he addresses the nations as though they could hear;
but he raises thus his voice, and nobly triumphs over all the wicked
for the sake of the godly, though the wicked then proudly ruled and
with high disdain: "They shall come," he says, "at length before
God's tribunal, though they now tread the Church under foot; yea,
the nations, the nations." He does not now mention the valley of
Jehoshaphat, but of concision. "Charuts" some take for a fixed
decree; but the word means a sledge or an instrument for threshing.
We know not the mode of threshing used by the Jews, but it is
evident from several passages that "charuts" was an instrument with
which they were wont to thresh; and I am inclined to adopt this
sense; for the Prophet had first called God's judgment a harvest,
then he compared it to presses. But if the word "concision" is more
approved, I object not; at the same time, I do not doubt but that
the Prophet alludes to threshing, as he ascribes to God his own
office, that of scattering nations, who seem now to have conspired
for the destruction of the Church. If any one considers it to mean a
fixed decree, or a cutting off, as it means in Isaiah, I make no
objection; for many give this interpretation. I have, however,
explained what I most approve.
As to the drift of the subject, there is no ambiguity; the
meaning of the Prophet is, - that God will so punish all the
ungodly, that he will cut down and scatter them all, as when the
corn is threshed on the floor.
At last he adds, that "nigh was the day of Jehovah in the
valley of the sledge". He intimates, that though God as yet connived
at their wickedness, yet the day was coming on, unknown indeed to
men, and that he would come at length to that valley, that is, that
he would inflict such punishment as would prove that he was the
protector of his people. Of this valley we have spoken already; and
no doubt he has throughout a reference to it, otherwise he would not
have used a suitable language, when he said, "Ascend into the
valley". But what is to ascend into the valley? for, on the
contrary, he ought to have spoken of descending. But he compares
Judea with other parts of the world; and it is, as it is well known
elevated in its situation. Then the higher situation of Judea well
agrees with the ascent of which the Prophet speaks. But he ever
means that God would so punish the nations as to make it evident
that he did this in favor of his Church, as we shall soon see more
clearly. But he says -
Joel 3:15
The sun and the moon shall be darkened, and the stars shall withdraw
their shining.
I have already explained this verse in chapter 2: the Prophet,
as we then stated, describes in these words the terrible judgment of
God, in order to shake off the indifference of men, who carelessly
hear and despise all threatening, except the Lord storms their
hearts. These figurative expressions then are intended to awaken the
ungodly, and to make them know that it is a serious matter when the
Lord proclaims his judgment. Let us now go on with the passage -
Joel 3:16
The LORD also shall roar out of Zion, and utter his voice from
Jerusalem; and the heavens and the earth shall shake: but the LORD
[will be] the hope of his people, and the strength of the children
of Israel.
The Prophet explains here more clearly his object, or the end
for which he had hitherto spoken of God's judgment; for what we have
heard served only to spread terror: but now the Prophet shows that
his purpose was to console the faithful, and to give some relief to
their troubles and sorrows. This is the reason why he introduces God
as roaring from Zion and crying from Jerusalem. Roaring is ascribed
to God, inasmuch as he compares himself in another place to a lion,
when representing himself as the faithful protector of the salvation
of his people: "I will be," he says, "like the lion, who suffers not
the prey to be taken from him, but boldly defends it with all the
fierceness he possesses: so also will I do, I will not suffer my
people to be taken from me." In this sense does the Prophet now say,
that "God will roar from Zion". God had been for a time despised;
for the nations had prevailed against his chosen people, and
plundered them at their pleasure; and God then exercised not his
power. Since God had been for a time still, the Prophet says now,
that he will not always conceal himself, but that he will undertake
the defense of his people, and be like a lion; for he will rise up
in dreadful violence against all his enemies.
"And tremble, he says, shall the heaven and the earth". As
almost the whole world was opposed to his elect people, the Prophet
carefully dwells on this point, that nothing might hinder the
faithful from looking for the redemption promised to them: "Though
the heaven and the earth," he says, "raise oppositions God will yet
prevail by his wonderful power. Tremble, he says, shall all the
elements; what, then, will men do? Though they muster all their
forces, and try all means, can they close up the way against the
Lord, that he may not deliver his people?" We now understand the
Prophet's design in speaking of the shaking of heaven and earth.
He at last adds, "God will be a hope to his people, and
strength to the children of Israel". In this part he gives a
sufficient proof of what I have stated, - that he denounces extreme
vengeance on the nations for the sake of his Church; for the Lord
will at length pity his people, though they may seem to have
perished before he succors them. However past hope then the people
may be in their own estimation and in that of all others, yet God
will again raise up the expectation of all the godly, who shall
remain, and will inspire them with new courage. He speaks in general
of the children of Israel; but what he says belongs only to the
remnant, of which the Prophet had lately spoken; for not all, we
know, who derive their origin from the fathers according to the
flesh, were true Israelites. The Prophet refers here to the true
Church; and hence Israel ought to be taken for the genuine and
legitimate children of Abraham; as Christ, in the person of
Nathanael, calls those true Israelites who imitated the faith of
their father Abraham. I shall to-day finish this Prophet; I do not
therefore dwell much on every sentence. It now follows -
Joel 3:17
So shall ye know that I [am] the LORD your God dwelling in Zion, my
holy mountain: then shall Jerusalem be holy, and there shall no
strangers pass through her any more.
This is a confirmation of the preceding doctrine, "ye shall
know", he says, that I am "your God". The Prophet intimates that the
favor of God had been so hidden during the afflictions of the
people, that they could not but think that they were forsaken by
God. His word ought indeed to be sufficient for us in the greatest
evils; for though God may cast us into the deepest gulfs, yet when
he shines upon us by his word, it ought to be a consolation
abundantly available to sustain our souls. But yet, unless God
really appears, we are confounded, and ask where is his power. For
this reason the Prophet now says, that the faithful shall at length
"know", that is, really know him as their God.
There is a twofold knowledge, - the knowledge of faith,
received from his word, - and the knowledge of experience, as we
say, derived from actual enjoyment. The faithful ever acknowledge
that salvation is laid up for them in God; but sometimes they
stagger and suffer grievous torments in their minds, and are tossed
here and there. However it may be with them, they certainly do not
by actual enjoyment know God to be their Father. The Prophet
therefore now treats of real knowledge, when he says, that they
shall know that they have a God, - how are they to know this? By
experience. Now this passage teaches us, that though God should not
put forth his hand manifestly to help us, we ought yet to entertain
good hope of his favor; for the Prophet spoke for this end, - that
the godly might, before the event or the accomplishment of the
prophecy should come, look to God and cast on him all their cares.
Then the faithful, before they had real knowledge, knew God to be
their Father, and hence hesitated not to flee to him though what the
Prophet testified had not yet been visibly accomplished.
"Dwelling in Zion, the mountain of my holiness": This has been
designedly added, that the faithful might know, that God made not a
covenant in vain with Abraham, that mount Zion had not in vain been
chosen, that they might there call on God; for we must have our
attention called to the promises, otherwise all doctrine will become
frigid. Now we know that all the promises have been founded on a
covenant, that is, because God had adopted the people, and
afterwards deposited his covenant in the hand of David, and then he
designated mount Zion as his sanctuary. Since, then, all the
promises flow from this fountain, it was necessary to call the
attention of the Jews to the covenant: and this is the reason why
the Prophet says now that God dwells in Zion; for otherwise this
doctrine would no doubt only lead to superstition. God, indeed, we
know, cannot be included within the circumference of any place, much
less could he be confined to the narrow limits of the temple; but he
dwelt on mount Zion on account of his own law, because he made a
covenant with Abraham, and afterwards with David.
It then follows, "And Jerusalem shall be holy,, and aliens
shall not pass through it any more". While he declares that
Jerusalem shall be holy, he exempts it at the same time from
profanation. We know that it is a common mode of speaking in
Scripture, and what often occurs, that God's heritage is holy, and
also, that they profaned it. Hence, when the people were exposed as
a prey to the pleasure of their enemies, the heritage of God became
forsaken and polluted, profane men trod Jerusalem as it were under
foot. But now the Prophet exempts the holy city from this pollution,
as though he said, "The Lord will not allow his people to be thus
miserably harassed, and will show that this city has been chosen by
him, and that he has in it his dwelling. "Aliens then shall no more
pass through it" - Why? For it is first the holy city of God, and
then, of his Church.
But as this promise extends to the whole kingdom of Christ, God
doubtless makes here a general promise, that he will be the
protector of his Church, that it may not be subject to the will of
enemies; and yet we see that it often happens otherwise. But this
ought to be imputed to our sins, for we make the breaches. God
would, indeed be a wall and a rampart to us, as it is said
elsewhere, (Isa. 26;) but we betray his Church by our sins. Hence
aliens occupy a place in it: Ye we see at this day; for Antichrist,
as it has been foretold, has now for ages exercised dominion in
God's sanctuary. Since it is so, we ought to mourn at seeing God's
holy Church profaned. Let us yet know, that God will take care to
gather his elect, and to cleanse them from every pollution and
defilement. It follows -
Joel 3:18,19
And it shall come to pass in that day, [that] the mountains shall
drop down new wine, and the hills shall flow with milk, and all the
rivers of Judah shall flow with waters, and a fountain shall come
forth of the house of the LORD, and shall water the valley of
Shittim.
Egypt shall be a desolation, and Edom shall be a desolate
wilderness, for the violence [against] the children of Judah,
because they have shed innocent blood in their land.
The Prophet here declares that God will be so bountiful to his
people, that no good things will be wanting to them either in
abundance or variety. When God then shall restore his Church, it
will abound, he says, in every kind of blessing: for this is the
meaning of this language, "Distill new wine shall the mountains, and
the hills shall make milk to run down; and all rivers also shall
have abundant waters, and a fountain shall arise from the house of
Judah to irrigate the valley of Shittim". We now perceive the design
of Joel. But we must remember that when the Prophets so splendidly
extol the blessings of God, they intend not to fill the minds of the
godly with thoughts about eating and drinking; but profane men lay
hold on such passages as though the Lord intended to gratify their
appetite. We know, indeed, that God's children differ much from
swine: hence God fills not the faithful with earthly things, for
this would not be useful for their salvation. At the same time, he
thus enlarges on his blessings, that we may know that no happiness
shall in any way be wanting to us, when God shall be propitious to
us. We hence see that our Prophet so speaks of God's earthly
blessings, that he fills not the minds of the godly with these
things but desires to raise them above, as though he said, that the
Israelites would in every way be happy, after having in the first
place been reconciled to God. For whence came their miseries and
distresses of every kind, but from their sins? Since, then, all
troubles, all evils, are signs of God's wrath and alienation, it is
no wonder that the Lord, when he declares that he will be propitious
to them, adds also the proofs of his paternal love, as he does here:
and we know that it was necessary for that rude people, while under
the elements of the Law, to be thus instructed; for they could not
as yet take solid food, as we know that the ancients under the Law
were like children. But it is enough for us to understand the design
of the Holy Spirit, namely, that God will satisfy his people with
the abundance of all good things, as far as it will be for their
benefit. Since God now calls us directly to heaven, and raises our
minds to the spiritual life, what Paul says ought to be sufficient,
- that to godliness is given the hope, not only of future life, but
also of that which is present, (1 Tim. 4;) for God will bless us on
the earth, but it will be, as we have already observed, according to
the measure of our infirmity.
The "valley of Shittim" was nigh the borders of the Moabites,
as we learn from Num. 25 and Jos. 2. Now when the Prophet says, that
waters, flowing from the holy fountains would irrigate the valley of
Shittim, it is the same as though he said, that the blessing of God
in Judea would be so abundant, as to diffuse itself far and wide,
even to desert valleys.
But he afterwards joins, that the Egyptians and Idumeans would
be sterile and dry in the midst of this great abundance of
blessings, for they were professed enemies to the Church. Hence God
in this verse declares that they shall not be partakers of his
bounty; that though all Judea would be irrigated, though it would
abound in honeys milk, and wine, yet these would remain barren and
empty; "Mizraim, then, shall be a solitude, Edom shall be a desert
of solitude". Why? "Because of the troubles, he says, brought on
the children of Judah". God again confirms this truth, that he has
such a concern for his Church, that he will avenge wrongs done to
it. God, then, does not always come to our help when we are unjustly
oppressed, though he has taken us under his protection; but he
suffers us for a time to endure our evils; and yet the end will
show, that we have been ever dear to him and precious in his sight.
So he says now, that for the "harassments" which the Egyptians and
Idumeans occasioned to the children of Judah, they shall be
destitute, notwithstanding the abundance of all good things.
"Because they shed, he says, innocent blood in their (or, in
their own) land". If we refer this to Egypt and Idumea, the sense
will be, that they had not protected fugitives, but, on the
contrary, cruelly slew them, as though they had been sworn enemies.
Many, we know, during times of distress, fled to Egypt and Idumea,
to seek refuge there. As, then, the Egyptians had been so inhuman
towards the distressed, the Prophet threatens them with vengeance.
But I prefer to view what is said as having been done in Judea;
"they have then shed innocent Blood", that is, in Judea itself. As
God had consecrated this land to himself to pollute it with unjust
slaughters was a more atrocious crime. Forasmuch then as the
Egyptians and Idumeans thus treated the Jews, and slew them in their
own country in a base manner, though they were abiding quietly at
home, it is no wonder that God declares, that he would be the
avenger of these wrongs. It follows -
Joel 3:20
But Judah shall dwell for ever, and Jerusalem from generation to
generation.
God here testifies that his redemption would not be for a short
time, but that its fruit would be for a long, period, yea,
perpetual: for it would be but a small thing for the Church to be
redeemed, except God kept it safe under his own power. This second
thing the Prophet now adds, - that "Judah shall always remain" safe,
and that "Jerusalem shall be" for a continued succession of ages.
The ungodly, we know, sometimes flourish for a time, though before
God they are already doomed to destruction. But the Prophet here
declares, that the fruit of the redemption he promises will be
eternal: for God is not led to deliver his Church only for a moment,
but he will follow it with perpetual favor, and remain constant in
his purpose and ever like himself; he is therefore the eternal and
faithful protector of his people. The last verse follows -
Joel 3:21
For I will cleanse their blood [that] I have not cleansed: for the
LORD dwelleth in Zion.
The beginning of the verse is in various ways explained. Some
make a stop after "cleanse" thus, "I will cleanse, yet their blood I
will not cleanse;" as though God had said, that he would forgive
heathen nations all their other wrongs, but could not forgive them
the great cruelty they had exercised against his elect. So the sense
would be, "Avarice may be borne, I could pass by robberies; but,
since they slew my people, I am in this case wholly unforgiving."
Hence, according to this view, God shows how precious to him is the
life of his saints, inasmuch as he says, that he will not be
pacified towards those ungodly men who have shed innocent blood. But
this sense seems rather too forced. Others render thus, "Their blood
will I cleanse, and will not cleanse," that is, "I will cleanse the
Jews from their defilements, but I will not use extreme severity;"
as he says also in Isaiah 48, 'I will not refine thee as gold or
silver, for thou wouldest turn all into dross.' They hence think
that God promises here such a cleansing of the Church, as that he
would not use extreme rigor, but moderate his cleansing, as it is
needful with regard to our defilements, of which we are all so full.
But this sense seems to me more simple, - that God would
cleanse the blood which he had not cleansed; as though he said, "I
have not hitherto cleansed the pollutions of my people; they are
then become, as it were, putrid in their sins; but now I will begin
to purify all their wickedness, that they may shine pure before me."
There is a relative understood as is often the case in Hebrew. But
"nakah" is taken in Jer. 30, in another sense, that God will
exterminate his Church: but we cannot in this place elicit any other
meaning than that God will cleanse his Church from pollutions; for
the Prophet, no doubt, means the defilements of which the people
were full. They will not, then, be able to enjoy the favor of God
while lying in their filth. Now God, in promising to be a Redeemer,
comes to the very fountain and the first thing, - that he will wash
away their filth; for how could God be the Redeemer of the people,
except he blotted out their sins? For as long as he imputes sins to
us, he must necessarily be angry with us, we must be necessarily
altogether alienated from him and deprived of his blessing. He then
does not say in vain that he will be a purifier; for when pollutions
are cleansed, there follows another thing, which we have already
noticed as to this, future redemption, and with this -
He at last concludes and says "And Jehovah shall dwell in
Zion". The Prophet recalls again the attention of the people to the
covenant; as though he said, "God has willingly and bountifully
promised all that has been mentioned, not because the people have
deserved this, but because God has deigned long ago to adopt the
children of Abraham, and has chosen mount Zion as his habitation."
He shows then this to be the reason why God was now inclined to
mercy, and would save a people, who had a hundred times destroyed
themselves by their sins.
Prayer.
Grant, Almighty God, that as we have, in this world, to fight
continually, not only with one kind of enemies, but with numberless
enemies, and not only with flesh and blood, but also with the devil,
the prince of darkness, - O grant, that, being armed with thy power,
we may persevere in this contest; and when thou afflictest us for
our sins, may we learn to humble ourselves, and so submit to thy
authority, that we may hope for the redemption promised to us; and
though tokens of thy displeasure may often appear to us, may we yet
ever raise up our minds by hope to heaven, and from thence look for
thy only begotten Son, until, coming as the Judge of the world, he
gathers us and brings us to the fruition of that blessed and eternal
life, which he has obtained for us by his own blood. Amen.
End of the Commentaries on Joel.
Calvin, Commentary on Joel
(... End, Calvin, Commentary on Joel)
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